lNDONESlAN,rounuL
Volume5, Number2,1998
FoR rsLAMrc sTUDIES
FtenruRces Rruo Loc* lsuN Huub de Jonge
oru Jnvn
MnnruZ nl-Ttnutsi (0. 1338/te1e1: Aru lrurru-ecruAL BtocnRpHv Abduirahman Mas'ud
lsllrrr OaseRVED:THE CnsE or CorurEuponRRv MRuvstR Laurent Metzger "TnE
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A Pnocruosts oF THE Furune oR THE Lunr or rnE Pnsr Taufik Abdullah tsisN 0215-0492
$II]DHN,Ail|ilfi ffi Vol.v n0.2,1998
Epnoruer Boanp' Harun Nasution Mnstuhu
M. Quraish
Shihab
A. Aziz Dahlan
M. Satria
Et't'endi
Nabilah Lubis M. Yunnn Yusuf
Komaruddin Hidayat
M. Din
Syamsuddin
Muslim Nasution Wahib Mu'thi Eprron-rx-Cnrrp, Azyumardi Azra
Eonons, Saiful Mujani Hendro Prasetyo lohan H. Meuleman
Didin
Syat'ruddin
Ali Munhanif Assisrelirs ro rHE EDrroR: Arief Subhan Oman Fathurrahman
Heni Nuroni
LeNcuecs Aovrson' Donald Potter Anesrc LeNcuecn Aovrson, Er.rcr-rsH
Nursamad
CovrR DrsrcNrn' S. Prinka
STUDIA ISLAMIKA (ISSN 0215-049D is a journal
published quarterly by the lnstitut the State lnstitute t'or Ishrmic Studied Syarif Hidayatullah, Jnkarta. (SIT DEPPEN No. L29/SK/DITIENIPPGISTT/l.97O and sponsored by the Depnrtment of Religious At't'airs of the Republic of Indonesia. It specializes in Indonesian lslamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions t'rom scholars of related disci-
Agama Islnm Negeri
IAIN,
plines.
All nrticles published do not
necessarily represent the aiews of the journal, or other institutions to which it is ffiliated. They are solely the aiews of the authors. The articles contained in this journal haoe been ret'ereed by the Board of Editors.
Murodi. Abdul Hamid \Vahid
Al-Ma'had al-TurAtht wa al-Ta'hil al-Mihani: Tajribah Ntr al-Jadid li al-Tawaqu'i al-Mustaqbal
Abstraksi: Sqak dasawmsa 70-an, psantren, lembaga pendidikan "tradisional" Iskm Indonesia, tidak kgt diangap sebagai lembaga subkuhur yang unik dan terpisah dari kebidupan duniz lun, seprrti pernah digambarkan Abdunahman \Yahid, apt d"h rnenyatu; bahkzn psanrrm rplah menjadi \nstitusi kultural" yang mdmpu merespons setiap bentuk perubahan yang terjddi. Karma itu psantren wmpaknya tidak punya prliban kin kecuali harus membukz diri dan mmerina sistern pendidikan nasional dengan tetdp memrytdhankzn kmaktsistik pndidihzn pada kzjian keagamaan (I
manusia Ketiga, sekin sebagai lembaga pendidikan Islam, psantren juga baperan sebagai agen puubahan sosial (agent of social change) dan pialang budzy a (cultural b rokey'. Melihat kenyataan dan potmsi itu, pemerinah meklui Departemm Agarn a p ada m as a M enteri A gam a Mukti Ali, 1 9 73 - I 9 7 8, berusdh a me kkukan pnbahmtnn sistem pendidikan pesanten dmgan memasukkan kurihulum pendidikan nasional. Tujtunnya agar pesdn*en tidak tertingal diban97
Stud;4 Isldmih*, Vol. 5. No. 2. 1998
98
Mcrcdi, AHul Hamid \Vabid
dingkan lernbagalembaga pendidikan kinnya^ Upoy itu terus dilakukan, meskipun tidak sedikit antungan ydng dihddapt. Kerja keras Mukti Ali dzn hberapa pnilik/pmgasuh Fsantren, membuahkan hasil nyata^ Indikzsinya, hampir setiap lembaga pesantren ydng dda di Indonesia, tehh mmqima sistem pndidikan modern dan memasukkan kurikulum nasional dan ptdidi kzn kerrampi kn ke dakm sisrem pendidikan. Dmgan mmgambil kzsts pesa.ntrrn Nurul Jadid, Kmanganym, Paitnn, Probo lin gqJawa Timur, tulisan ini akan membic arakan karaktzristik pndidikan psantrm dalam kaiunnyadengan pmdidikan ketrampilan, kta, fukkang dan wjtunnya Pesanrren ini dirintis sejak 1 948 oleh Zaini Munlm, yang hemudinn dibantu Munaha dari Baa-bata, Ma.dura, dan Sufyan dmi Gmggong Kraksaan. Sebagai seordngrydidik, Zaini Mu'im menerapkan dan mengembangkan sistern pndi"dikan modprn di Nurul Jadid. Secara umum sisrem itu dapat diklasifikaikan menjadi riga rnacam; pendidikan non-kurikuler, pmdidikan kurikuler, dan pmgembangan bakzt dzn ketrampikn. Dakm hal purdidikan non- kuikuls, N urul Jad.id membrikan oton omi pnuh kepada guru/p'rdidik untuk mmgQarkzn bidang keiskman (Kitab Kuning), dengan metode Sorogan dan Bandongan lf/etonan). Dalam ptdidihzn kurikuler, Zaini Mun'im berpegang pada tupan ptdidi kzn itu ssndiri, sehinga dakm p kksan aan dzn pro ses pj a knnya lembaga pndidihan formal yang ada di Nurul Jadid, seklu disesuaikan dsngan pkembangan dan kebutuhan Sekin itu, Zaini Mun'irn juga memikirkan peningkaan kuzlias pndidikan dan kuantitas santri, dengan menambah sarana dan prasarand Wdidikzn. Ia m.enekankan arti pntingnya formalias dakm dunia purdidikzn. Karena itu, lembaga pt di.dikan formal di Nurul ladid, matajibkan pdra santri sekolah di bmbaga formal dzn mengali. Zaini mekrang mereka yang hanya mmekuni kitab kuning , unpa mmgikuti sekolah formal. Sebab mmwut dia, di masa mmdatzng fonnaliras itulah yang akzn dilihat, bukan ilmunya sQaKeluasan uauasan dan visi ke depan yang dimilihi Zaini Mun'im, membuka pluang bagi putra/puteri dan santri untuk mmgembangkan bakat dan ketrarnpikn yang mueka miliki. Dmgan suka ciu ia menerima segak ta@ aran Wnerinah dan LSM untuk memberi kan pndidi kan kerr ampi kn hepada para santri Nurul Jadid. Bahhzn lrmbagapsantren ini sup dijadikzn sebagai pilot proyek dakm program wsebut. Mdasdrkan konsep, sistem dan jmis-jmis ptdidikzn kerrampikn yang dikembangkzn Fsantren ini, kcgiaun pen&dihnn rersebut dzpat dikategorikzn sebagai sebuah ekspimmtzsi Nurul Jadid dakm mmgantisipasi perubahan sosialyangakan terya.di di masadepan. Studia Islamika, Vol, 5, No. 2, 1998
Murodi, Abdul Hamid \Vahid
Al-Ma'had al-TurAthi wa aI-Ta'hil al-Mihant: Tajribat N0r al-Jadid li al-Tawaqu'i al-Mustaqbal
Abstrace Unlike uhat Abdunahman 1970\,
\Y/ahid once argues, since the
traditional Islamic boarding schook, haae not been construed as unique and closed institutions, but have become cultural institutions actively responding to social cbanges. Recently, pesanrren have had no choice but to open their doors to the national education system uhile presemting their unique education characteristics on religious studies, uith their main concern in the study of old religious heriage (Ifitab Kuning flit. Yellou BooksJ) and in tbe reproduction of 'ulamhl I{/ithin this context, there are three important redsons wlry pesantren are in such a strategic position in the constellation ofthe national education system. First, pesantrens stand as one of the oldest education institutions to exist all oie, the country. Their loig standing is a strong indication that these education institutions dre reliable in terms of religious centers of excellence. Second, their huge number and vast capadry make pesantren conducive places for education and hurnan resources deaelopment progrdms. Third, apart from their function in Islamic education, pesantren can also dct ds dgents of social change and cultural broker. Bas e d o n th e s e p esantr en p o tmtials, durin g the peri o d o m 1 9 73 - 1 9 Z g fr the goaernment, i.e tbe Department of Religious Affairs, initiated areformation of the pesantren education system by means of combining tbe national curriculum into it. Its main goal uas to preoent pes ntrenfrom being krt behind by other education institurions. The [orernment has been determined uitb this poliqt, eoen tbougb many priantrens reacted negatiaely. Eventually, the poliq uhich uas pioneered by Mukti Ali, the 99
the pesantren,
Stndia klamiha, Vol, 5, No. 2, 1998
100
Mcrcdi, AHal Hamid tYabid
then Minister of Religious Affairs, bore fruit as notsadays the majoriry of pesantren harte adopted the national cuniculum dnd vocational trdin-
ing in their learning-teaching process. Pesantren Nurul ladid in Paiton, East Java, is an example of hou a traditional Islamic education institution managed to preserue its basic cbaracteristic while a"dopting a modern curriculum $)stem. This pesantren uas established by Zaini Mun'im and his fellozas Muntaha and Sufy an in 1 9 4 8. A hh o ugb Z aini Mu'im c o me s fr om a traditio n al bac kgro und, be is man of innovation. He classifies Nurul Jadid's education slstem into tbree categories: Non-curriculum, curriculum and pocational skills. autonomy to the masters of this pesantren to design the noncurriculum education. Usually, this kind of education is focused on tbe study ofKitab Kuning based on sorogan andbandongan methods Zaini Mun'im holds that the curriculum kind of education should be based on the national $)stem of education wbich aluays undergoes renezrak from time to time. He believes this system has some adt;antages, since its implementation is not sEarated from the whole system o/pesantren and is supported by modern facilities, He is of the opinion that, ahhough pesantren are cornrnunity-based institutions, their students have to possesformality in learningif thq want to be acknowledgedby other institutions. Unlike many other pesantrens, Nurul Jadid does not allou its student to only learn religious knoutledge. All the students are obliged ro take all the kinds ofeducation provided by the pesantren. Therefore, he is al.pare that improaing the qualiry and quantity of education facilities is a significant step. This is to ensure that the uhole system can run as is expected in his design of Nurul ladid's educarion system. ZainiMun'im's broa.dvision on education seemsto baae enabledNurul Jadid's students maximize their talent and skills. He is an open minded 'ulami'in the sense that not only the government ideas are )ccepted, but also tbe non-goaernment organization's programs are implemented. He has esablished long term cooperdtion uith some NGOs in various types of vocational training. nis is of help since the financial resources of the pesantren are limited, and it gives another alternative for the students who are not in a position to proceed to higher education. IVhen the gozsernment initiated the creation of vocation pesanrren, Nurul Jadid uas selected to be one of the pilot projects for the East Java province. Thus, what has been designed and implemented by Nurul Jadid seems to be a success story of an educational experiment in dn Indonesian society uhich is changingfrom a tra"ditional-agrarian society to a modern one. He gives
full
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